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will hardly say that the great Tabernacle and its worship are in themselves, as a temple and service of religion, so impressive and affecting as the public and national Westminster Abbey, or Notre Dame, with their worship. And when, immediately after the great Tabernacle, one comes plump down to the mass of private and individual establishments of religious worship, establishments falling, like the British College of Health in the New Road, conspicuously short of what a public and national establishment might be, then one cannot but feel that Jesus Christ's command to make his religion a force of persuasion to the soul, is, so far as one main source of persuasion is concerned, altogether set at nought.

But perhaps the Nonconformists worship so unimpressively because they philosophise so keenly; and one part of religion, the part of public national worship, they have subordinated to the other part, the part of individual thought and knowledge? This, however, their organisation in congregations forbids us to admit. They are members of congregations, not isolated thinkers; and a free play of individual thought is at least as much impeded by membership of a small congregation as by membership of a great Church. Thinking by batches of fifties is to the full as fatal to free thought as thinking by batches of thousands. Accordingly, we have had occa

sion already to notice that Nonconformity does not at all differ from the Established Church by having worthier or more philosophical ideas about God, and the ordering of the world, than the Established Church has. It has very much the same ideas about these as the Established Church has, but it differs from the Established Church in that its worship is a much less collective and national affair.

So Mr. Spurgeon and the Nonconformists seem to have misapprehended the true meaning of Christ's words, My kingdom is not of this world. Because, by these words, Christ meant that his religion was to work on the soul. And of the two parts of the soul on which religion works,—the thinking and speculative part, and the feeling and imaginative part -Nonconformity satisfies the first no better than the Established Churches, which Christ by these words is supposed to have condemned, satisfy it; and the second part it satisfies even worse than the Established Churches. And thus the balance of advantage seems to rest with the Established Churches; and they seem to have apprehended and applied Christ's words, if not with perfect adequacy, at least less inadequately than the Nonconformists.

Might it not, then, be urged with great force that the way to do good, in presence of this operation for uprooting the Church-establishment in Ireland by the power of

the Nonconformists' antipathy to publicly establishing or endowing religious worship, is not by lending a hand straight away to the operation, and Hebraising,—that is, in this case, taking an uncritical interpretation of certain Bible words as our absolute rule of conduct,—with the Nonconformists? It may be very well for born Hebraisers, like Mr. Spurgeon, to Hebraise; but for Liberal statesmen to Hebraise is surely unsafe, and to see poor old Liberal hacks Hebraising, whose real self belongs to a kind of negative Hellenism,-a state of moral indifferency without intellectual ardour,-is even painful. And when, by our Hebraising, we neither do what the better mind of statesmen prompted them to do, nor win the affections of the people we want to conciliate, nor yet reduce the opposition of our adversaries but rather heighten it, surely it may not be unreasonable to Hellenise a little, to let our thought and consciousness play freely about our proposed operation and its motives, dissolve these motives if they are unsound,—which certainly they have some appearance, at any rate, of being, —and create in their stead, if they are, a set of sounder and more persuasive motives conducting to a more solid operation. May not the man who promotes this be giving the best help towards finding some lasting truth to minister to the diseased spirit of his time, and does he

really deserve that the believers in action should grow impatient with him?


But now to take another operation which does not at this moment so excite people's feelings as the disestablishment of the Irish Church, but which, I suppose, would also be called exactly one of those operations of simple, practical, common-sense reform, aiming at the removal of some particular abuse, and rigidly restricted to that object, to which a Liberal ought to lend a hand, and deserves that other Liberals should grow impatient with him if he does not. This operation I had the great advantage of with my own ears hearing discussed in the House of Commons, and recommended by a powerful speech from that famous speaker, Mr. Bright. So that the effeminate horror which, it is alleged, I have of practical reforms of this kind, was put to a searching test; and if it survived, it must have, one would think, some reason or other to support it, and can hardly quite merit the stigma of its present name.

The operation I mean was that which the Real Estate Intestacy Bill aimed at accomplishing, and the discussion on this bill I heard in the House of Com

The bill proposed, as every one knows, to pre


vent the land of a man who dies intestate from going, as it goes now, to his eldest son, and was thought, by its friends and by its enemies, to be a step towards abating the now almost exclusive possession of the land of this country by the people whom we call the Barbarians. Mr. Bright, and other speakers on his side, seemed to hold that there is a kind of natural law or fitness of things which assigns to all a man's children a right to equal shares in the enjoyment of his property after his death; and that if, without depriving a man of an Englishman's prime privilege of doing what he likes by making what will he chooses, you provide that when he makes none his land shall be divided among his family, then you give the sanction of the law to the natural fitness of things, and inflict a sort of check on the present violation of this by the Barbarians.

It occurred to me, when I saw Mr. Bright and his friends proceeding in this way, to ask myself a question. If the almost exclusive possession of the land of this country by the Barbarians is a bad thing, is this practical operation of the Liberals, and the stock notion, on which it seems to rest, about the natural right of children to share equally in the enjoyment of their father's property after his death, the best and most effective means of dealing with it? Or is it best dealt with by letting one's thought

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